Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.





10 results for "bible-reading"
1. Tosefta, Hulin, 2.20-2.24 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •bible-reading heretics, non-jews, interaction with palestinian rabbis Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 68, 69
2. Tosefta, Shabbat, 13.5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •bible-reading heretics, non-jews, interaction with palestinian rabbis Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 69
13.5. "הצד בהמה חיה ועוף מאפר [שברשות אדם] אם היו מחוסרין צידה חייב לאפר [שברשות אדם אע\"פ שמחוסרין] צידה פטור הפורס מצודה ע\"ג בהמה חיה ועוף [אע\"פ שנכנסין לתוכה פטור לבהמה חיה ועוף] אם היו נכנסין לתוכה חייב המפרק בהמה ועוף מן המצודה פטור.",
3. Anon., Qohelet Rabba, 1.8 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •bible-reading heretics, non-jews, interaction with palestinian rabbis Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 69
4. Anon., Sifre Deuteronomy, 48 (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •bible-reading heretics, non-jews, interaction with palestinian rabbis Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 69, 70
5. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •bible-reading heretics, non-jews, interaction with palestinian rabbis Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 69
6. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •bible-reading heretics, non-jews, interaction with palestinian rabbis Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 70
7. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •bible-reading heretics, non-jews, interaction with palestinian rabbis Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 5
84a. כי האי מעשה לידיה פגע ביה אליהו,אמר ליה עד מתי אתה מוסר עמו של אלהינו להריגה אמר ליה מאי אעביד הרמנא דמלכא הוא אמר ליה אבוך ערק לאסיא את ערוק ללודקיא,כי הוו מקלעי ר' ישמעאל ברבי יוסי ור' אלעזר בר' שמעון בהדי הדדי הוה עייל בקרא דתורי בינייהו ולא הוה נגעה בהו,אמרה להו ההיא מטרוניתא בניכם אינם שלכם אמרו לה שלהן גדול משלנו כל שכן איכא דאמרי הכי אמרו לה (שופטים ח, כא) כי כאיש גבורתו איכא דאמרי הכי אמרו לה אהבה דוחקת את הבשר,ולמה להו לאהדורי לה והא כתיב (משלי כו, ד) אל תען כסיל כאולתו שלא להוציא לעז על בניהם,א"ר יוחנן איבריה דר' ישמעאל [בר' יוסי] כחמת בת תשע קבין אמר רב פפא איבריה דרבי יוחנן כחמת בת חמשת קבין ואמרי לה בת שלשת קבין דרב פפא גופיה כי דקורי דהרפנאי,אמר רבי יוחנן אנא אישתיירי משפירי ירושלים האי מאן דבעי מחזי שופריה דרבי יוחנן נייתי כסא דכספא מבי סלקי ונמלייה פרצידיא דרומנא סומקא ונהדר ליה כלילא דוורדא סומקא לפומיה ונותביה בין שמשא לטולא ההוא זהרורי מעין שופריה דר' יוחנן,איני והאמר מר שופריה דרב כהנא מעין שופריה דרבי אבהו שופריה דר' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון ואילו ר' יוחנן לא קא חשיב ליה שאני ר' יוחנן דהדרת פנים לא הויא ליה,ר' יוחנן הוה אזיל ויתיב אשערי טבילה אמר כי סלקן בנות ישראל מטבילת מצוה לפגעו בי כי היכי דלהוו להו בני שפירי כוותי גמירי אורייתא כוותי,אמרו ליה רבנן לא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר ר' אבהו אל תקרי עלי עין אלא עולי עין,ר' יוסי בר חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסים אותם ואין העין שולטת בהן אף זרעו של יוסף אין העין שולטת בהן,יומא חד הוה קא סחי ר' יוחנן בירדנא חזייה ריש לקיש ושוור לירדנא אבתריה אמר ליה חילך לאורייתא אמר ליה שופרך לנשי א"ל אי הדרת בך יהיבנא לך אחותי דשפירא מינאי קביל עליה בעי למיהדר לאתויי מאניה ולא מצי הדר,אקרייה ואתנייה ושוייה גברא רבא יומא חד הוו מפלגי בי מדרשא הסייף והסכין והפגיון והרומח ומגל יד ומגל קציר מאימתי מקבלין טומאה משעת גמר מלאכתן,ומאימתי גמר מלאכתן רבי יוחנן אמר משיצרפם בכבשן ריש לקיש אמר משיצחצחן במים א"ל לסטאה בלסטיותיה ידע אמר ליה ומאי אהנת לי התם רבי קרו לי הכא רבי קרו לי אמר ליה אהנאי לך דאקרבינך תחת כנפי השכינה,חלש דעתיה דרבי יוחנן חלש ריש לקיש אתאי אחתיה קא בכיא אמרה ליה עשה בשביל בני אמר לה (ירמיהו מט, יא) עזבה יתומיך אני אחיה עשה בשביל אלמנותי אמר לה (ירמיהו מט, יא) ואלמנותיך עלי תבטחו,נח נפשיה דר' שמעון בן לקיש והוה קא מצטער ר' יוחנן בתריה טובא אמרו רבנן מאן ליזיל ליתביה לדעתיה ניזיל רבי אלעזר בן פדת דמחדדין שמעתתיה,אזל יתיב קמיה כל מילתא דהוה אמר רבי יוחנן אמר ליה תניא דמסייעא לך אמר את כבר לקישא בר לקישא כי הוה אמינא מילתא הוה מקשי לי עשרין וארבע קושייתא ומפריקנא ליה עשרין וארבעה פרוקי וממילא רווחא שמעתא ואת אמרת תניא דמסייע לך אטו לא ידענא דשפיר קאמינא,הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה [מיניה] בעו רבנן רחמי עליה ונח נפשיה 84a. b Elijah /b the prophet b encountered him /b ,and b said to him: Until when /b will b you inform on the nation of our God /b to be sentenced b to execution? /b Rabbi Yishmael, son of Rabbi Yosei, b said to /b Elijah: b What should I do? It is the king’s edict /b that I must obey. Elijah b said to him: /b Faced with this choice, b your father fled to Asia. You /b should b flee to Laodicea /b rather than accept this appointment.,§ With regard to these Sages, the Gemara adds: b When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, /b it was possible for b a pair of oxen to enter /b and fit b between them, /b under their bellies, b without touching them, /b due to their excessive obesity., b A certain /b Roman b noblewoman [ i matronita /i ] /b once b said to them: Your children are not /b really b your own, /b as due to your obesity it is impossible that you engaged in intercourse with your wives. b They said to her: Theirs, /b i.e., our wives’ bellies, b are larger than ours. /b She said to them: b All the more so /b you could not have had intercourse. b There are /b those b who say /b that b this is what they said to her: “For as the man is, so is his strength” /b (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. b There are /b those b who say /b that b this is what they said to her: Love compresses the flesh. /b ,The Gemara asks: b And why did they respond to her /b audacious and foolish question? After all, b it is written: “Answer not a fool according to his folly, /b lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her b in order not to cast aspersions on /b the lineage of b their children. /b ,The Gemara continues discussing the bodies of these Sages: b Rabbi Yoḥa said: /b The b organ of Rabbi Yishmael, son of Rabbi Yosei, /b was the size b of a jug of nine i kav /i . Rav Pappa said: /b The b organ of Rabbi Yoḥa /b was the size b of a jug of five i kav /i , and some say /b it was the size of a jug b of three i kav /i . Rav Pappa himself /b had a belly b like the baskets [ i dikurei /i ] /b made b in Harpanya. /b ,With regard to Rabbi Yoḥa’s physical features, the Gemara adds that b Rabbi Yoḥa said: I /b alone b remain of the beautiful /b people b of Jerusalem. /b The Gemara continues: b One who wishes to see /b something resembling b the beauty of Rabbi Yoḥa should bring /b a new, shiny b silver goblet from the smithy and fill it /b with b red pomegranate seeds [ i partzidaya /i ] and place a diadem of red roses upon /b the b lip /b of the goblet, b and position it between the sunlight and shade. That luster /b is b a semblance of Rabbi Yoḥa’s beauty. /b ,The Gemara asks: b Is that so? /b Was Rabbi Yoḥa so beautiful? b But doesn’t the Master say: The beauty of Rav Kahana /b is b a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu /b is b a semblance of the beauty of Jacob, our forefather; /b and b the beauty of Jacob, our forefather, /b is b a semblance of the beauty of Adam the first /b man, who was created in the image of God. b And yet Rabbi Yoḥa is not included /b in this list. The Gemara answers: b Rabbi Yoḥa /b is b different /b from these other men, b as he did not have a beauty of countece, /b i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoḥa’s beauty. b Rabbi Yoḥa would go and sit by the entrance to the ritual bath. He said /b to himself: b When Jewish women come up from /b their b immersion /b for the sake b of a mitzva, /b after their menstruation, b they should encounter me /b first, b so that they have beautiful children like me, /b and sons b learned in Torah like me. /b This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives., b The Rabbis said to /b Rabbi Yoḥa: b Isn’t the Master worried about /b being harmed by b the evil eye /b by displaying yourself in this manner? Rabbi Yoḥa b said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain [ i alei ayin /i ]” /b (Genesis 49:22); b and Rabbi Abbahu says: Do not read /b the verse as saying: b “By a fountain [ i alei ayin /i ]”; rather, /b read it as: b Those who rise above /b the evil b eye [ i olei ayin /i ]. /b Joseph’s descendants are not susceptible to the influence of the evil eye., b Rabbi Yosei bar Ḥanina said /b that this idea is derived b from here: “And let them grow [ i veyidgu /i ] into a multitude in the midst of the earth” /b (Genesis 48:16). b Just as /b with regard to b fish [ i dagim /i ] in the sea, the water covers them and the /b evil b eye /b therefore b has no dominion over them, /b as they are not seen, b so too, /b with regard to b the offspring of Joseph, the /b evil b eye has no dominion over them. /b ,The Gemara relates: b One day, Rabbi Yoḥa was bathing in the Jordan /b River. b Reish Lakish saw him and jumped into the Jordan, pursuing him. /b At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥa b said to /b Reish Lakish: b Your strength /b is fit b for Torah /b study. Reish Lakish b said to him: Your beauty /b is fit b for women. /b Rabbi Yoḥa b said to him: If you return /b to the pursuit of Torah, b I will give you my sister /b in marriage, b who is more beautiful than I am. /b Reish Lakish b accepted upon himself /b to study Torah. Subsequently, Reish Lakish b wanted to jump back /b out of the river b to bring /b back b his clothes, but he was unable to return, /b as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoḥa b taught /b Reish Lakish b Bible, and taught him Mishna, and turned him into a great man. /b Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. b One day /b the Sages b of the study hall were engaging in a dispute /b concerning the following i baraita /i : With regard to b the sword, the knife, the dagger [ i vehapigyon /i ], the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? /b The i baraita /i answers: It is b from the time of the completion of their manufacture, /b which is the i halakha /i with regard to metal vessels in general.,These Sages inquired: b And when is the completion of their manufacture? Rabbi Yoḥa says: /b It is b from when one fires /b these items b in the furnace. Reish Lakish said: /b It is b from when one scours them in water, /b after they have been fired in the furnace. Rabbi Yoḥa b said to /b Reish Lakish: b A bandit knows about his banditry, /b i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish b said to /b Rabbi Yoḥa: b What benefit did you provide me /b by bringing me close to Torah? b There, /b among the bandits, b they called me: Leader /b of the bandits, and b here, /b too, b they call me: Leader /b of the bandits. Rabbi Yoḥa b said to him: I provided benefit to you, as I brought you close /b to God, b under the wings of the Divine Presence. /b ,As a result of the quarrel, b Rabbi Yoḥa was offended, /b which in turn affected b Reish Lakish, /b who b fell ill. /b Rabbi Yoḥa’s b sister, /b who was Reish Lakish’s wife, b came crying /b to Rabbi Yoḥa, begging that he pray for Reish Lakish’s recovery. b She said to him: Do /b this b for the sake of my children, /b so that they should have a father. Rabbi Yoḥa b said to her /b the verse: b “Leave your fatherless children, I will rear them” /b (Jeremiah 49:11), i.e., I will take care of them. She said to him: b Do /b so b for the sake of my widowhood. He said to her /b the rest of the verse: b “And let your widows trust in Me.” /b ,Ultimately, b Rabbi Shimon ben Lakish, /b Reish Lakish, b died. Rabbi Yoḥa was sorely pained over /b losing b him. The Rabbis said: Who will go to calm /b Rabbi Yoḥa’s b mind /b and comfort him over his loss? They said: b Let Rabbi Elazar ben Pedat go, as his statements are sharp, /b i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat b went and sat before /b Rabbi Yoḥa. With regard to b every matter that Rabbi Yoḥa would say, /b Rabbi Elazar ben Pedat would b say to him: /b There is a ruling which b is taught /b in a i baraita /i b that supports your /b opinion. Rabbi Yoḥa b said /b to him: b Are you /b comparable b to the son of Lakish? /b In my discussions with b the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me /b in an attempt to disprove my claim, b and I would answer him with twenty-four answers, and the i halakha /i by itself would become broadened /b and clarified. b And /b yet b you say /b to me: There is a ruling which b is taught /b in a i baraita /i b that supports your /b opinion. b Do I not know that what I say is good? /b Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoḥa b went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? /b Rabbi Yoḥa b screamed until his mind was taken from him, /b i.e., he went insane. b The Rabbis /b prayed and b requested /b for God to have b mercy on him /b and take his soul, b and /b Rabbi Yoḥa b died. /b
8. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 69
116a. שאין זה מקומה ר' אומר לא מן השם הוא זה אלא מפני שספר חשוב הוא בפני עצמו,כמאן אזלא הא דא"ר שמואל בר נחמן א"ר יונתן (משלי ט, א) חצבה עמודיה שבעה אלו שבעה ספרי תורה כמאן כר',מאן תנא דפליג עליה דר' רשב"ג הוא דתניא רשב"ג אומר עתידה פרשה זו שתיעקר מכאן ותכתב במקומה ולמה כתבה כאן כדי להפסיק בין פורענות ראשונה לפורענות שנייה פורענות שנייה מאי היא (במדבר יא, א) ויהי העם כמתאוננים פורענות ראשונה (במדבר י, לג) ויסעו מהר ה' וא"ר חמא בר' חנינא שסרו מאחרי ה' והיכן מקומה אמר רב אשי בדגלים,איבעיא להו הגליונין של ס"ת מצילין אותן מפני הדליקה או אין מצילין אותן מפני הדליקה ת"ש ס"ת שבלה אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה בלה שאני,ת"ש ס"ת שנמחק אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה מקום הכתב לא קמיבעיא לי דכי קדוש אגב כתב הוא דקדוש אזל כתב אזלא לה קדושתיה כי קמיבעיא לי של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר ותיפוק ליה משום ההוא דגייז ושדי,ת"ש הגליונין של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר מטמאין את הידים דילמא אגב ס"ת שאני,ת"ש הגיליונין וספרי מינין אין מצילין אותן מפני הדליקה אלא נשרפין במקומן הן ואזכרותיהן מאי לאו גליונין דספר תורה לא גליונין דספרי מינין השתא ספרי מינין גופייהו אין מצילין גליונין מבעיא הכי קאמר וספרי מינין הרי הן כגליונים,גופא הגליונים וספרי מינין אין מצילין אותם מפני הדליקה רבי יוסי אומר בחול קודר את האזכרות שבהן וגונזן והשאר שורפן א"ר טרפון אקפח את בני שאם יבאו לידי שאני אשרוף אותם ואת האזכרות שבהן שאפי' אדם רודף אחריו להורגו ונחש רץ להכישו נכנס לבית ע"ז ואין נכנס לבתיהן של אלו שהללו מכירין וכופרין והללו אין מכירין וכופרין ועליהן הכתוב אומר (ישעיהו נז, ח) [ו] אחר הדלת והמזוזה שמת זכרונך,א"ר ישמעאל ק"ו ומה לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים הללו שמטילין קנאה ואיבה ותחרות בין ישראל לאביהן שבשמים על אחת כמה וכמה ועליהם אמר דוד (תהלים קלט, כא) הלא משנאיך ה' אשנא ובתקוממיך אתקוטט תכלית שנאה שנאתים לאויבים היו לי וכשם שאין מצילין אותן מפני הדליקה כך אין מצילין אותן לא מן המפולת ולא מן המים ולא מדבר המאבדן,בעי מיניה יוסף בר חנין מר' אבהו הני ספרי דבי אבידן מצילין אותן מפני הדליקה או אין מצילין אין ולאו ורפיא בידיה רב לא אזיל לבי אבידן וכ"ש לבי נצרפי שמואל לבי נצרפי לא אזיל לבי אבידן אזיל אמרו ליה לרבא מ"ט לא אתית לבי אבידן אמר להו דיקלא פלניא איכא באורחא וקשי לי ניעקריה דוכתיה קשי לי מר בר יוסף אמר אנא מינייהו אנא ולא מסתפינא מינייהו זימנא חדא אזיל בעו לסכוניה [הוספה מחסרונות הש"ס: רבי מאיר הוה קרי ליה און גליון רבי יוחנן הוה קרי ליה עון גליון.],אימא שלום דביתהו דרבי אליעזר אחתיה דרבן גמליאל הואי הוה ההוא פילוסופא בשבבותיה 116a. b that this is not its place, /b as the previous portion does not discuss the nation’s travels. b Rabbi /b Yehuda HaNasi b says: It is not for that /b reason that signs were inserted. b Rather, /b the signs are there b because /b this portion b is considered a book unto itself. /b ,The Gemara asks: b According to whose /b opinion is b that /b which b Rabbi Shmuel bar Naḥman said /b that b Rabbi Yonatan said, /b that with regard to the verse: “With wisdom she built her house, b she carved its seven pillars” /b (Proverbs 9:1), b these are the seven books of the Torah? According to whose /b opinion? It is b according to /b the opinion of b Rabbi /b Yehuda HaNasi, as by his count there are seven books of the Torah: Genesis; Exodus; Leviticus; Numbers until: “And when the Ark traveled”; the portion: “And when the Ark traveled,” which is considered its own book; the remainder of Numbers; and Deuteronomy., b Who is /b the b tanna who disagrees with Rabbi /b Yehuda HaNasi? b It is Rabban Shimon ben Gamliel. As it was taught /b in a i baraita /i that b Rabban Shimon ben Gamliel says: In the future, this portion will be uprooted from here, /b where it appears, b and will be written in its /b proper b place. And why was it written here, /b even though it discusses the travels of the children of Israel, and the portion before it does not? It is b in order to demarcate between the first punishment and the second punishment. What is the second punishment /b that appears immediately afterward? It is the verse: b “And the people complained /b wickedly in God’s ears, and God heard and became angry, and the fire of God burned in them and it consumed the edge of the camp” (Numbers 11:1). What is b the first punishment? /b It is the verse: b “And they traveled from the mountain of God [ i mehar Hashem /i ] /b for three days” (Numbers 10:33), b and Rabbi Ḥama, son of Rabbi Ḥanina, said: That they turned from after God [ i me’aḥarei Hashem /i ] /b and hurriedly fled Mount Sinai. The Gemara asks: b And /b if so, b where is /b the proper b place /b for this paragraph? b Rav Ashi said: In /b the portion of the b flags, /b where there is a description of the manner in which the Jewish people traveled through the desert., b A dilemma was raised before /b the Sages: With regard to b the blank folios /b of parchment b of a Torah scroll, /b does b one rescue them from the fire /b on Shabbat, b or /b does b one not rescue them from the fire? Come /b and b hear /b a resolution to this from that which we learned: With regard to b a Torah scroll that is worn, if there is /b enough b in it to compile eighty-five /b complete b letters as in the portion of: “And when the Ark traveled,” one rescues /b it from the fire, b and if not one does not rescue /b it. If even the blank folios are rescued, b why /b would one not rescue a Torah scroll with fewer than the requisite number of letters? b Derive /b that this scroll may be rescued b due to its blank folios. The Gemara /b answers: A Torah scroll that is b worn is different, /b because at that point its sanctity is negated, and its blank folios are not sacred. Therefore, one may rescue the scroll only if it contains eighty-five letters., b Come /b and b hear /b a different resolution from that which was taught in another i baraita /i : With regard to b a Torah scroll that was erased, if there is /b enough b in it to compile eighty-five /b complete b letters as in the portion of: “And when the Ark traveled,” one rescues /b it from the fire, b and if not, one does not rescue /b it. b And why /b is that so? b Derive /b that this scroll may be rescued b due to its blank folios, /b as the erased section is surely no less significant than the blank folios of the scroll. The Gemara answers: That is not so. In a case where b the place of the writing /b is erased b it is not a dilemma for me, as it is sacred due to /b the b writing. /b If the b writing is gone, its sanctity is gone. When it is a dilemma for me is /b with regard to the blank portions that are b above and below, that are between /b one b section and /b another b section, that are between /b one b page and /b another b page, that are at the beginning of the scroll, /b and b that are at the end of the scroll. /b The Gemara asks again: b Derive /b that this scroll may be rescued b due to that /b area that is blank, whose sanctity remains. The Gemara replies: There, it is referring to a case b where /b the blank area b was cut and thrown /b out, and all that remains is the place of the writing., b Come /b and b hear /b a different resolution from what we learned in a mishna: The Sages decreed that b the blank folios /b that are b above and below, that are between /b one b section and /b another b section, that are between /b one b page and /b another b page, that are at the beginning of the scroll, /b and b that are at the end of the scroll render the hands /b that touch them b ritually impure. /b Apparently, the blank folios have the sanctity of a Torah scroll. The Gemara replies: That is not a proof, as b perhaps /b when it is b part of the Torah scroll, it is different, /b and in those circumstances the sanctity of the Torah extends to the blank portions. When they stand alone they have no sanctity.,Therefore, b come /b and b hear /b a different resolution from that which was taught in another i baraita /i : With regard to b the blank folios and the /b Torah b scrolls of heretics, one does not rescue them from the fire; rather, they burn in their place, they and the names /b of God contained therein. b What, /b is this b not /b referring to the b blank folios /b of b a Torah scroll? /b The Gemara rejects this: b No, /b it is referring to the b blank folios /b of b the scrolls of heretics. /b The Gemara is surprised at this: b Now, /b with regard to b the scrolls of heretics themselves, one does not rescue /b them; is it b necessary /b to say that one does not rescue their b blank folios? /b Rather, b this is what it is saying: And the scrolls of heretics are like blank folios. /b ,Apropos the scrolls of heretics, the Gemara analyzes b the matter itself. /b With regard to b the blank folios and the /b Torah b scrolls of /b the b heretics, one does not rescue them from the fire. Rabbi Yosei says: During the week, one cuts the names /b of God contained b therein and buries them, and burns the rest. Rabbi Tarfon said /b in the form of an oath: b I will bury my sons /b if I fail to do the following, b that if /b these books b come into my possession I will burn them and the names /b contained b therein. As even /b if b a person is pursuing him /b with the intent b to kill him, and a snake is hurrying to bite him, one enters a house of idolatry and does not enter the houses of these /b heretics. The reason is b that these /b heretics b are aware /b of the greatness of the Creator manifest in the Torah and its mitzvot, b and /b nevertheless, they b deny /b the existence of God; b whereas these /b idolators b are not aware, and /b that is the reason that they b deny /b the existence of God. b And with regard to the /b heretics, b the verse says: “And behind the door and the doorpost you place your memory” /b (Isaiah 57:8). Although they remember the word of God, they treat it contemptuously, as if casting it behind the door., b Rabbi Yishmael said: /b The fact that the names of God in the scrolls of heretics may be burned can be derived through an b i a fortiori /i /b inference: b Just as to make peace between a husband and his wife, /b the b Torah says: My name that was written in sanctity shall be erased in the water /b in the framework of the ordeal of the i sota /i ; b these, /b the heretics, b who impose jealousy, and hatred, and conflict between the Jewish people and their Father in Heaven, all the more so /b it is proper to erase God’s names because of them. b And with regard to /b heretics, b David said: “For I hate those who hate You, God, and I fight those who rise against You. I hate them with the utmost hatred, they have become enemies to me” /b (Psalms 139:21–22). b And just as they, /b the scrolls of heretics, b are not rescued from the fire, neither are they rescued from a rockslide, nor from water, nor from /b any other b matter that destroys them. /b , b Yosef bar Ḥanin raised a dilemma before Rabbi Abbahu: /b With regard to b these books of the house of Abidan, /b does b one rescue them from the fire or /b does b one not rescue /b them? There were sacred Jewish texts in that house, which were used in debates and discussions on matters of faith. Rabbi Abbahu did not give him a clear answer but said b yes and no, and /b the matter was b uncertain to him. Rav would not go to the house of Abidan /b for conversation, b and all the more so /b he would not go b to the house of Nitzrefei, /b the Persian fire-temple. b Shmuel, to the house of Nitzrefei he did not go, /b but b to the house of Abidan he did go. /b The gentile scholars b said to Rava: Why did you not come to the house of Abidan? /b He evaded their question with an excuse and b said to them: There is a certain palm tree on the road, and /b that makes the path b difficult for me. /b They said to him: b We will uproot it. /b He said to them: Nevertheless, the resulting pit in b its place /b will be b difficult for me. Mar bar Yosef said: I am /b one b of them, /b we are friends, b and I do not fear them. /b Still, b one time he went /b and argued with them and b they sought to endanger his /b life. b Rabbi Meir would call /b the Christian writing, the Evangelion, the b wicked folio [ i aven gilyon /i ]; Rabbi Yoḥa /b called it the b sinful folio [ i avon gilyon /i ]. /b ,The Gemara relates: b Imma Shalom, /b the b wife /b of b Rabbi Eliezer, was Rabban Gamliel’s sister. There was /b a Christian b philosopher [ i pilosofa /i ] in their neighborhood /b
9. Anon., Avot Derabbi Nathan B, 3 (6th cent. CE - 8th cent. CE)  Tagged with subjects: •bible-reading heretics, non-jews, interaction with palestinian rabbis Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 69, 70
10. Babylonian Talmud, Avodah Zarah, None  Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 73
4a. בה דכתיב (מלאכי ג, יט) [כי] הנה היום בא בוער כתנור והיו כל זדים וכל עושה רשעה קש ולהט אותם היום הבא אמר ה' צבאות אשר לא יעזוב להם שורש וענף לא שורש בעולם הזה ולא ענף לעולם הבא,צדיקים מתרפאין בה דכתיב (מלאכי ג, כ) וזרחה לכם יראי שמי שמש צדקה ומרפא בכנפיה וגו' ולא עוד אלא שמתעדנין בה שנאמר (מלאכי ג, כ) ויצאתם ופשתם כעגלי מרבק,דבר אחר מה דגים שבים כל הגדול מחבירו בולע את חבירו אף בני אדם אלמלא מוראה של מלכות כל הגדול מחבירו בולע את חבירו והיינו דתנן רבי חנינא סגן הכהנים אומר הוי מתפלל בשלומה של מלכות שאלמלא מוראה של מלכות איש את רעהו חיים בלעו,רב חיננא בר פפא רמי כתיב (איוב לז, כג) שדי לא מצאנוהו שגיא כח וכתיב (תהלים קמז, ה) גדול אדונינו ורב כח וכתיב (שמות טו, ו) ימינך ה' נאדרי בכח לא קשיא כאן בשעת הדין כאן בשעת מלחמה,רבי חמא בר' חנינא רמי כתיב (ישעיהו כז, ד) חימה אין לי וכתיב (נחום א, ב) נוקם ה' ובעל חימה לא קשיא כאן בישראל כאן בעובדי כוכבים רב חיננא בר פפא אמר חימה אין לי שכבר נשבעתי מי יתנני שלא נשבעתי אהיה שמיר ושית וגו',והיינו דאמר רבי אלכסנדרי מאי דכתיב (זכריה יב, ט) והיה ביום ההוא אבקש להשמיד את כל הגוים אבקש ממי אמר הקב"ה אבקש בניגני שלהם אם יש להם זכות אפדם ואם לאו אשמידם,והיינו דאמר רבא מאי דכתיב (איוב ל, כד) אך לא בעי ישלח יד אם בפידו להן שוע אמר להן הקב"ה לישראל כשאני דן את ישראל אין אני דן אותם כעובדי כוכבים דכתיב (יחזקאל כא, לב) עוה עוה עוה אשימנה וגו' אלא אני נפרע מהן כפיד של תרנגולת,דבר אחר אפילו אין ישראל עושין מצוה לפני כי אם מעט כפיד של תרנגולין שמנקרין באשפה אני מצרפן לחשבון גדול [שנאמר אם בפידו] להן שוע [דבר אחר] בשכר שמשוועין לפני אני מושיע אותם,והיינו דאמר ר' אבא מאי דכתיב (הושע ז, יג) ואנכי אפדם והמה דברו עלי כזבים אני אמרתי אפדם בממונם בעוה"ז כדי שיזכו לעולם הבא והמה דברו עלי כזבים,והיינו דאמר רב פפי משמיה דרבא מאי דכתיב (הושע ז, טו) ואני יסרתי חזקתי זרועותם ואלי יחשבו רע אמר הקב"ה אני אמרתי איסרם ביסורין בעולם הזה כדי שיחזקו זרועותם לעוה"ב ואלי יחשבו רע,משתבח להו ר' אבהו למיני ברב ספרא דאדם גדול הוא שבקו ליה מיכסא דתליסר שנין יומא חד אשכחוהו אמרו ליה כתיב (עמוס ג, ב) רק אתכם ידעתי מכל משפחות האדמה על כן אפקוד עליכם את כל עונותיכם מאן דאית ליה סיסיא ברחמיה מסיק ליה אישתיק ולא אמר להו ולא מידי רמו ליה סודרא בצואריה וקא מצערו ליה,אתא רבי אבהו אשכחינהו אמר להו אמאי מצעריתו ליה אמרו ליה ולאו אמרת לן דאדם גדול הוא [ולא ידע למימר לן פירושא דהאי פסוקא] אמר להו אימר דאמרי לכו בתנאי בקראי מי אמרי לכו,אמרו ליה מ"ש אתון דידעיתון אמר להו אנן דשכיחינן גביכון רמינן אנפשין ומעיינן אינהו לא מעייני,אמרו ליה לימא לן את אמר להו אמשול לכם משל למה"ד לאדם שנושה משני בנ"א אחד אוהבו ואחד שונאו אוהבו נפרע ממנו מעט מעט שונאו נפרע ממנו בבת אחת,א"ר אבא בר כהנא מאי דכתיב (בראשית יח, כה) חלילה לך מעשות כדבר הזה להמית צדיק עם רשע אמר אברהם לפני הקב"ה רבש"ע חולין הוא מעשות כדבר הזה להמית צדיק עם רשע,ולא והכתיב (יחזקאל כא, ח) והכרתי ממך צדיק ורשע בצדיק שאינו גמור,אבל בצדיק גמור לא והכתיב (יחזקאל ט, ו) וממקדשי תחלו ותני רב יוסף אל תקרי ממקדשי אלא ממקודשי אלו בני אדם שקיימו את התורה מאל"ף ועד תי"ו התם נמי כיון שהיה בידם למחות ולא מיחו הוו להו כצדיקים שאינן גמורים,רב פפא רמי כתיב (תהלים ז, יב) אל זועם בכל יום וכתיב (נחום א, ו) לפני זעמו מי יעמוד לא קשיא כאן ביחיד כאן בצבור,ת"ר אל זועם בכל יום וכמה זעמו רגע וכמה רגע אחת מחמש ריבוא ושלשת אלפים ושמונה מאות וארבעים ושמנה בשעה זו היא רגע ואין כל בריה יכולה לכוין אותה רגע חוץ מבלעם הרשע דכתיב ביה 4a. b by it, as it is written: “For, behold, the day comes, it burns as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze, said the Lord of hosts, that it shall leave them neither root nor branch” /b (Malachi 3:19). This verse is interpreted as follows: b Neither a root /b shall remain for them b in this world, nor /b will b a branch /b grow for them b in the World-to-Come. /b This teaches that the sun itself will burn and consume the wicked in the future.,And b the righteous will be healed by it, as it is written /b in the next verse: b “But to you that fear My Name shall the sun of righteousness arise with healing in its wings” /b (Malachi 3:20). b And moreover, /b not only will they be healed by it, b but they will /b even b be rejuvenated by it, as it is stated /b in the continuation of that verse: b “And you shall go forth and leap as calves of the stall.” /b , b Alternatively, just as /b in the case of b fish of the sea, any /b fish b that is bigger than another swallows the other, so too /b in the case of b people, were it not for the fear of /b the ruling b government, anyone who is bigger than another /b would b swallow the other. And this is as we learned /b in a mishna ( i Avot /i 3:2) that b Rabbi Ḥanina, the deputy /b High b Priest, says: One should pray for the /b continued b welfare of the government, as were it not for the fear of the government, /b every b man would swallow his neighbor alive. /b ,§ b Rav Ḥina bar Pappa raises a contradiction /b between the following verses. b It is written: “The Almighty, Whom we have not found out His excellent power” /b (Job 37:23), which indicates that His power has not been seen. b And it is written /b elsewhere: b “Great is our Lord, and mighty in power” /b (Psalms 147:5), b and it is /b also b written: “Your right hand, O Lord, glorious in power” /b (Exodus 15:6), from which it may be inferred that His power is discernable. The Gemara answers: This is b not difficult; here, /b in the first verse, God’s strength is not seen b at a time of judgment, /b where He acts mercifully, whereas b there, /b in the other verses, they are referring b to a time of war, /b when He wages war against His enemies and His power is seen., b Rabbi Ḥama, son of Rabbi Ḥanina, raises a contradiction /b between the following verses. b It is written: “Fury is not in Me” /b (Isaiah 27:4), b and it is written: “The Lord is a jealous and furious God” /b (Nahum 1:2). The Gemara answers: This is b not difficult; here, /b where it states that God has no fury, it is speaking b with regard to the Jewish people, /b whereas b there, /b where it says that God has fury, it is speaking b with regard to the nations of the world. Rav Ḥina bar Pappa says /b in explanation of the verse: “Fury is not in Me; would that I were as the briers and thorns in flame! I would with one step burn it altogether” (Isaiah 27:4). b “Fury is not in Me,” as I have already taken an oath /b that I will not destroy the Jewish people; b “would that I” had not taken this oath, /b since then b I would be /b active b “as the briers and thorns /b in flame! I would with one step burn it altogether.”, b And this is /b the same as that b which Rabbi Alexandri says: What /b is the meaning of that b which is written: “And it shall come to pass in that day, that I will seek to destroy all the nations” /b (Zechariah 12:9)? b “I will seek” from whom? /b Does God need to seek permission? Rather, b the Holy One, Blessed be He, says: I will seek /b and search b in their records [ i benigeni /i ]; if they have merit, I will redeem them, and if not, I will destroy them. /b , b And this is /b the same as that b which Rava says: What /b is the meaning of that b which is written: “Surely none shall put forth his hand to a ruinous heap, neither because of these things shall help come in one’s calamity [ i befido /i ]” /b (Job 30:24)? b The Holy One, Blessed be He, says to the Jewish people: When I judge the Jewish people, I do not judge them as /b I judge b the nations of the world. /b When judging the nations of the world, I punish them for all of their transgressions together, b as it is written: “A ruin, a ruin, a ruin, will I make it, /b this also shall be no more” (Ezekiel 21:32). b Rather, I punish /b the Jewish people b like the pecking [ i kefid /i ] of a hen, /b which picks up only a tiny amount each time it pecks., b Alternatively, even if the Jewish people perform but a few mitzvot before Me, like the pecking of hens that peck in a dunghill, I /b will b combine them to a large reckoning, as it is stated: “Though they peck [ i befido /i ],” /b i.e., perform mitzvot a little at a time, b “they will be saved [ i lahen shua /i ]” /b (Job 30:24). b Alternatively, in reward for /b the manner in b which they cry out [ i shua /i ] /b and pray b before Me, I /b will b save [ i moshia /i ] them. /b In other words, God punishes the Jewish people for each individual infraction, but He does not destroy them entirely in a moment of fury., b And this is /b the same as that b which Rabbi Abba says: What /b is the meaning of that b which is written: “And though I will redeem them, they have spoken lies against Me” /b (Hosea 7:13)? b I said /b that b I would redeem them through /b taking away b their money in this world so that they should merit the World-to-Come, but they have spoken lies against Me, /b by saying that I am angry and uninterested in them., b And this is /b the same as that b which Rav Pappi says in the name of Rava: What /b is the meaning of that b which is written: “Though I have trained [ i yissarti /i ] and strengthened their arms, yet they consider evil against Me” /b (Hosea 7:15)? b The Holy One, Blessed be He, says: I said /b that b I would visit them [ i ayasserem /i ] with afflictions in this world /b for their benefit, b so that their arms would be strengthened in the World-to-Come, but they consider /b that which b I /b have done as b evil. /b ,With regard to the afflictions of the Jewish people, the Gemara relates: b Rabbi Abbahu would praise Rav Safra to the heretics /b by saying b that he is a great man. /b Therefore, b they remitted /b Rav Safra’s obligation to pay b taxes for thirteen years, /b as they relied upon Rabbi Abbahu’s word and wanted to reward a great man. b One day they found /b Rav Safra and b said to him: It is written: “You only have I known of all the families of the earth; therefore, I will visit upon you all your iniquities” /b (Amos 3:2). The meaning of this verse is unclear, as why would God punish specifically the Jewish people because He loves them? b One who has wrath [ i siseya /i ], /b does b he raise it against his beloved? /b Rav Safra b was silent and did not say anything /b in response b to them. They threw a scarf around his neck and tormented him, /b by pulling and denigrating him., b Rabbi Abbahu came /b and b found them /b doing this to Rav Safra. Rabbi Abbahu b said to them: Why are you tormenting him? They said to him: And didn’t you say to us that he is a great man? But he did not /b even b know /b how b to tell us the explanation of this verse. /b Rabbi Abbahu b said to them: /b You can b say that I said /b this praise of Rav Safra b to you /b only b with regard to /b the Oral Law and the statements of b i tanna’im /i , /b but b did I say to you /b that he is knowledgeable b with regard to the Bible? /b , b They said to /b Rabbi Abbahu: b What is different /b about b you /b Sages of Eretz Yisrael, b that you know /b the Bible as well? Rabbi Abbahu b said to them: We, who are situated among you /b heretics and are forced to debate the meaning of verses, b we impose upon ourselves /b this obligation b and analyze /b verses in depth. By contrast, b those /b Sages of Babylonia, who are not forced to debate you, b do not analyze /b the Bible in such depth.,The heretics b said to /b Rabbi Abbahu: In that case, b you should tell us /b the meaning of this verse. Rabbi Abbahu b said to them: I will relate a parable to you. To what is this matter comparable? /b It is comparable b to a person who lends /b money b to two people, one /b of whom is b his beloved, and /b the other b one /b is b his enemy. /b In the case of b his beloved, he collects /b the debt b from him little /b by b little, /b whereas in the case of b his enemy he collects /b the debt b from him all at once. /b So too, with regard to the Jewish people, God punishes them for each transgression as it occurs, so that they should not receive one severe punishment on a single occasion.,§ The Gemara continues discussing the manner in which God metes out punishment. b Rabbi Abba Bar Kahana says: What /b is the meaning of that b which is written /b as part of Abraham’s prayer to God, when God informed him that He was going to destroy Sodom: b “That be far [ i ḥalila /i ] from You to do after this manner, to slay the righteous with the wicked” /b (Genesis 18:25)? This is what b Abraham said before the Holy One, Blessed be He: Master of the Universe, it is a sacrilege [ i ḥullin /i ] for You to do after this manner, to slay the righteous with the wicked. /b ,The Gemara asks: b And /b does God b not /b act in this manner? b But isn’t it written: “And I will cut off from You the righteous and the wicked” /b (Ezekiel 21:8)? The Gemara answers: There the verse is referring b to a righteous /b person b who is not completely /b righteous, and he will therefore be destroyed along with the wicked.,The Gemara raises a difficulty: b But /b is it true that b one who is completely righteous cannot /b be destroyed along with the wicked? b But isn’t it written /b in a prophecy about the destruction of the Temple that God says to the destroyers: b “And begin at My Sanctuary [ i mimmikdashi /i ]” /b (Ezekiel 9:6); b and Rav Yosef teaches: Do not read /b the word as b “ i mimmikdashi /i ,” /b but b rather /b read it as b i mimmekudashai /i , /b those sanctified to Me. b He explains: These are people who observed the Torah /b in its entirety, b from /b the first letter of the Hebrew alphabet b i alef /i through /b its final letter b i tav /i . /b These people observed every mitzva in the Torah, and yet they were destroyed along with the wicked. The Gemara answers the difficulty: b There too, since they had the power to protest /b against the wicked and prevent them from sinning b and they did not protest, they are /b considered b as righteous /b people b who are not completely /b righteous., b Rav Pappa raises a contradiction /b between the following verses. b It is written: “A God that has indignation every day” /b (Psalms 7:12), and yet the world still exists, b and it is written: “Who can stand before His indignation?” /b (Nahum 1:6). The Gemara answers: This is b not difficult; here, /b where the verse states that no one can stand before His indignation, it is referring b to an individual, /b whereas b there, /b when it is written that God is indigt every day, it is referring b to the community, /b which can withstand the indignation of God, due to its cumulative merits., b The Sages taught /b with regard to the verse: b A God that has indignation every day. And how /b long does b His indignation /b last? It lasts b a moment. And how /b long is b a moment? One in 53,848 /b parts b of an hour, /b a very small amount of time, b that is a moment. /b The Gemara adds: b And no entity can /b precisely b determine that moment /b when God is indigt, b except for Balaam the wicked, that it is written concerning him: /b